128-601: The term ḥilya ( Arabic : حلية , plural: ḥilān , or ḥulān ; Turkish : hilye , plural: hilyeler ) denotes both a visual form in Ottoman art and a religious genre of Ottoman-Arabic literature each dealing with the physical description of Muhammad . Hilya means "ornament". They originate with the discipline of shama'il , the study of Muhammad's appearance and character, based on hadith accounts, most notably al-Tirmidhi 's Shama'il al-Muhammadiyya "The Sublime Characteristics of Muhammad". In Ottoman-era folk Islam , there
256-406: A talismanic effect, capable of protecting a house, a child, a traveller, or a person in difficulty. In addition, the purpose of the ḥilya is to help visualize Muhammad as a mediator between the sacred and human worlds, to connect with him by using the viewing of the ḥilya as an opportunity to send a traditional blessing upon him, and to establish an intimacy with him. The pocket ḥilān were written on
384-642: A Molvi (Islamic teacher) and taught his adherents in the madrassa. During this period, Rumi also travelled to Damascus and is said to have spent four years there. It was his meeting with the dervish Shams-e Tabrizi on 15 November 1244 that completely changed his life. From an accomplished teacher and jurist, Rumi was transformed into an ascetic. Shams had travelled throughout the Middle East searching and praying for someone who could "endure my company". A voice said to him: "What will you give in return?" Shams replied, "My head!" The voice then said, "The one you seek
512-562: A collection of related dialects that constitute the precursor of Arabic, first emerged during the Iron Age . Previously, the earliest attestation of Old Arabic was thought to be a single 1st century CE inscription in Sabaic script at Qaryat al-Faw , in southern present-day Saudi Arabia. However, this inscription does not participate in several of the key innovations of the Arabic language group, such as
640-435: A corpus of poetic texts, in addition to Qur'an usage and Bedouin informants whom he considered to be reliable speakers of the ʿarabiyya . Arabic spread with the spread of Islam . Following the early Muslim conquests , Arabic gained vocabulary from Middle Persian and Turkish . In the early Abbasid period , many Classical Greek terms entered Arabic through translations carried out at Baghdad's House of Wisdom . By
768-472: A destination of pilgrimage to this day, and is probably the most popular pilgrimage site to be regularly visited by adherents of every major religion. Like other mystic and Sufi poets of Persian literature, Rumi's poetry speaks of love which infuses the world. Rumi's teachings also express the tenets summarized in the Quranic verse which Shams-e Tabrizi cited as the essence of prophetic guidance: "Know that ‘There
896-1077: A dialect of Arabic and written in the Latin alphabet . The Balkan languages, including Albanian, Greek , Serbo-Croatian, and Bulgarian , have also acquired many words of Arabic origin, mainly through direct contact with Ottoman Turkish . Arabic has influenced languages across the globe throughout its history, especially languages where Islam is the predominant religion and in countries that were conquered by Muslims. The most markedly influenced languages are Persian , Turkish , Hindustani ( Hindi and Urdu ), Kashmiri , Kurdish , Bosnian , Kazakh , Bengali , Malay ( Indonesian and Malaysian ), Maldivian , Pashto , Punjabi , Albanian , Armenian , Azerbaijani , Sicilian, Spanish, Greek, Bulgarian, Tagalog , Sindhi , Odia , Hebrew and African languages such as Hausa , Amharic , Tigrinya , Somali , Tamazight , and Swahili . Conversely, Arabic has borrowed some words (mostly nouns) from other languages, including its sister-language Aramaic, Persian, Greek, and Latin and to
1024-483: A lesser extent and more recently from Turkish, English, French, and Italian. Arabic is spoken by as many as 380 million speakers, both native and non-native, in the Arab world, making it the fifth most spoken language in the world, and the fourth most used language on the internet in terms of users. It also serves as the liturgical language of more than 2 billion Muslims . In 2011, Bloomberg Businessweek ranked Arabic
1152-677: A millennium before the modern period . Early lexicographers ( لُغَوِيُّون lughawiyyūn ) sought to explain words in the Quran that were unfamiliar or had a particular contextual meaning, and to identify words of non-Arabic origin that appear in the Quran. They gathered shawāhid ( شَوَاهِد 'instances of attested usage') from poetry and the speech of the Arabs—particularly the Bedouin ʾaʿrāb [ ar ] ( أَعْراب ) who were perceived to speak
1280-483: A path for reaching God. For Rumi, music helped devotees to focus their whole being on the divine and to do this so intensely that the soul was both destroyed and resurrected. It was from these ideas that the practice of whirling Dervishes developed into a ritual form. His teachings became the base for the order of the Mevlevi, which his son Sultan Walad organised. Rumi encouraged Sama , listening to music and turning or doing
1408-417: A piece of paper, small enough to fit in a breast pocket after being folded in three. The folding lines were reinforced with cloth or leather. Other pocket ḥilān were made of wood. Hilyes to be displayed on a wall were prepared on paper mounted on wooden panels, although in the 19th century, thick paper sheets became another medium. The top part of ḥilān that were laid on wooded panels were carved and cut out in
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#17328515249101536-576: A result, many European languages have borrowed words from it. Arabic influence, mainly in vocabulary, is seen in European languages (mainly Spanish and to a lesser extent Portuguese , Catalan , and Sicilian ) owing to the proximity of Europe and the long-lasting Arabic cultural and linguistic presence, mainly in Southern Iberia, during the Al-Andalus era. Maltese is a Semitic language developed from
1664-462: A script derived from ASA attest to a language known as Hasaitic . On the northwestern frontier of Arabia, various languages known to scholars as Thamudic B , Thamudic D, Safaitic , and Hismaic are attested. The last two share important isoglosses with later forms of Arabic, leading scholars to theorize that Safaitic and Hismaic are early forms of Arabic and that they should be considered Old Arabic . Linguists generally believe that "Old Arabic",
1792-465: A single language, despite mutual incomprehensibility among differing spoken versions. From a linguistic standpoint, it is often said that the various spoken varieties of Arabic differ among each other collectively about as much as the Romance languages . This is an apt comparison in a number of ways. The period of divergence from a single spoken form is similar—perhaps 1500 years for Arabic, 2000 years for
1920-594: A son, Amir Alim Chalabi, and a daughter, Malakeh Khatun. On 1 May 1228, most likely as a result of the insistent invitation of 'Alā' ud-Dīn Key-Qobād , ruler of Anatolia, Baha' ud-Din came and finally settled in Konya in Anatolia within the westernmost territories of the Seljuk Sultanate of Rûm . Baha' ud-Din became the head of a madrassa (religious school) and when he died, Rumi, aged twenty-five, inherited his position as
2048-633: A splendid shrine, the "Green Tomb" ( Turkish : Yeşil Türbe, Arabic : قبة الخضراء ; today the Mevlâna Museum ), was erected over his place of burial. His epitaph reads: When we are dead, seek not our tomb in the earth, but find it in the hearts of men. Georgian princess and Seljuq queen Gurju Khatun was a close friend of Rumi. She was the one who sponsored the construction of his tomb in Konya . The 13th-century Mevlâna Mausoleum , with its mosque, dance hall, schools and living quarters for dervishes, remains
2176-503: A type of Arabic. Cypriot Arabic is recognized as a minority language in Cyprus. The sociolinguistic situation of Arabic in modern times provides a prime example of the linguistic phenomenon of diglossia , which is the normal use of two separate varieties of the same language, usually in different social situations. Tawleed is the process of giving a new shade of meaning to an old classical word. For example, al-hatif lexicographically means
2304-499: A variety of regional vernacular Arabic dialects , which are not necessarily mutually intelligible. Classical Arabic is the language found in the Quran , used from the period of Pre-Islamic Arabia to that of the Abbasid Caliphate . Classical Arabic is prescriptive, according to the syntactic and grammatical norms laid down by classical grammarians (such as Sibawayh ) and the vocabulary defined in classical dictionaries (such as
2432-470: A wider audience." In the wake of the industrial revolution and European hegemony and colonialism , pioneering Arabic presses, such as the Amiri Press established by Muhammad Ali (1819), dramatically changed the diffusion and consumption of Arabic literature and publications. Rifa'a al-Tahtawi proposed the establishment of Madrasat al-Alsun in 1836 and led a translation campaign that highlighted
2560-485: A ḥilya leaves picturing Muhammad's appearance to the reader's imagination, in line with the mainly aniconic nature of Islamic art . The standard layout for the Ottoman ḥilya panel is generally attributed to Hâfiz Osman . This layout is generally considered to be the best and has come to be the classical form. It contains the following elements: The remainder of the space is taken up with decorative Ottoman illumination , of
2688-594: Is Jalal ud-Din of Konya." On the night of 5 December 1248, as Rumi and Shams were talking, Shams was called to the back door. He went out, never to be seen again. It is rumoured that Shams was murdered with the connivance of Rumi's son, 'Ala' ud-Din; if so, Shams indeed gave his head for the privilege of mystical friendship. Rumi's love for, and his bereavement at the death of, Shams found their expression in an outpouring of lyric poems, Divan-e Shams-e Tabrizi . He himself went out searching for Shams and journeyed again to Damascus. There, he realised: Why should I seek? I am
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#17328515249102816-727: Is a Central Semitic language of the Afroasiatic language family spoken primarily in the Arab world . The ISO assigns language codes to 32 varieties of Arabic , including its standard form of Literary Arabic, known as Modern Standard Arabic , which is derived from Classical Arabic . This distinction exists primarily among Western linguists; Arabic speakers themselves generally do not distinguish between Modern Standard Arabic and Classical Arabic, but rather refer to both as al-ʿarabiyyatu l-fuṣḥā ( اَلعَرَبِيَّةُ ٱلْفُصْحَىٰ "the eloquent Arabic") or simply al-fuṣḥā ( اَلْفُصْحَىٰ ). Arabic
2944-585: Is a minimum level of comprehension between all Arabic dialects, this level can increase or decrease based on geographic proximity: for example, Levantine and Gulf speakers understand each other much better than they do speakers from the Maghreb. The issue of diglossia between spoken and written language is a complicating factor: A single written form, differing sharply from any of the spoken varieties learned natively, unites several sometimes divergent spoken forms. For political reasons, Arabs mostly assert that they all speak
3072-542: Is a sister language rather than their direct ancestor. Arabia had a wide variety of Semitic languages in antiquity. The term "Arab" was initially used to describe those living in the Arabian Peninsula , as perceived by geographers from ancient Greece . In the southwest, various Central Semitic languages both belonging to and outside the Ancient South Arabian family (e.g. Southern Thamudic) were spoken. It
3200-586: Is a term of Arabic origin, meaning "our master". The term مولوی Mawlawī / Mowlavi (Persian) and Mevlevi (Turkish), also of Arabic origin, meaning "my master", is also frequently used for him. Rumi was born to Persian parents, in Balkh , modern-day Afghanistan or Wakhsh , a village on the East bank of the Wakhsh River known as Sangtuda in present-day Tajikistan . The area, culturally adjacent to Balkh ,
3328-508: Is as if he had seen me myself, and he who sees it, longing for me, for him God will make Hell prohibited, and he will not be resurrected naked on the Day of Judgement . Hakani's ḥilya includes a story about a poor man coming to the Abbasid Caliph Harun al-Rashid and presenting him a piece of paper on which Muhammad's ḥilya is written. Al-Rashid is so delighted to see this that he regales
3456-469: Is believed that the ancestors of the Modern South Arabian languages (non-Central Semitic languages) were spoken in southern Arabia at this time. To the north, in the oases of northern Hejaz , Dadanitic and Taymanitic held some prestige as inscriptional languages. In Najd and parts of western Arabia, a language known to scholars as Thamudic C is attested. In eastern Arabia, inscriptions in
3584-599: Is considered to be Cevri İbrahim Çelebi's ḥilya, Hilye-i Çihar-Yar-ı Güzin (1630), about the physical appearance of the first four caliphs. Another important ḥilya writer is Neşâtî (d. 1674), whose 184-verse long poem is about the physical characteristics of 14 prophets and Adam . Other notable ḥilān are Dursunzâde Bakayi's Hilye'tûl-Enbiya ve Çeyar-ı Güzîn (hilye of the prophet and his four caliphs), Nahifi's (d. 1738) prose ḥilya Nüzhet-ûl-Ahyar fi Tercüment-iş-Şemîl-i and Arif Süleyman Bey's (1761) Nazire-î Hakânî . Ḥilān can be written as standalone prose or poems (often in
3712-467: Is considered to be one of the reasons for the display of ḥilya panels at a prominent place in their homes (see Graphic art form section below). Hakani has said in his poem that a house with a ḥilya will be protected from trouble. Another motivation would have been the hadith given by Hakani in the Hilye-i Şerif, which states that those who read and memorize Muhammad's ḥilya will attain great rewards in this and
3840-408: Is credited with establishing the rules of Arabic prosody . Al-Jahiz (776–868) proposed to Al-Akhfash al-Akbar an overhaul of the grammar of Arabic, but it would not come to pass for two centuries. The standardization of Arabic reached completion around the end of the 8th century. The first comprehensive description of the ʿarabiyya "Arabic", Sībawayhi's al - Kitāb , is based first of all upon
3968-468: Is credited with standardizing Arabic grammar , or an-naḥw ( النَّحو "the way" ), and pioneering a system of diacritics to differentiate consonants ( نقط الإعجام nuqaṭu‿l-i'jām "pointing for non-Arabs") and indicate vocalization ( التشكيل at-tashkīl ). Al-Khalil ibn Ahmad al-Farahidi (718–786) compiled the first Arabic dictionary, Kitāb al-'Ayn ( كتاب العين "The Book of the Letter ع "), and
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4096-411: Is generally believed to have been prepared by the notable scribe Hâfiz Osman (1642–1698). He was one of earliest scribes known to make such works, although it has been suggested that another famous scribe, Ahmed Karahisarî (1468–1556), may have created one ḥilya panel about a century before. Hafız Osman was known to have experimented with pocket ḥilān in his youth, one of these dates from 1668. Its text
4224-655: Is more commonly known as Molānā Jalāl ad-Dīn Muḥammad Rūmī ( مولانا جلالالدین محمد رومی ). Jalal ad-Din is an Arabic name meaning "Glory of the Faith". Balkhī and Rūmī are his nisbas , meaning, respectively, "from Balkh " and "from Rûm ", as he was from the Sultanate of Rûm in Anatolia . According to the authoritative Rumi biographer Franklin Lewis of the University of Chicago , "[t]he Anatolian peninsula which had belonged to
4352-476: Is no god but He,’ and ask forgiveness for your sin" (Q. 47:19). In the interpretation attributed to Shams, the first part of the verse commands the humanity to seek knowledge of tawhid (oneness of God), while the second instructs them to negate their own existence. In Rumi's terms, tawhid is lived most fully through love, with the connection being made explicit in his verse that describes love as "that flame which, when it blazes up, burns away everything except
4480-454: Is not agreed upon by all Rumi scholars, Rumi encountered one of the most famous mystic Persian poets, Attar , in the Iranian city of Nishapur , located in the province of Khorāsān. Attar immediately recognized Rumi's spiritual eminence. He saw the father walking ahead of the son and said, "Here comes a sea followed by an ocean." Attar gave the boy his Asrārnāma , a book about the entanglement of
4608-516: Is not present in the spoken varieties, but deletes Classical words that sound obsolete in MSA. In addition, MSA has borrowed or coined many terms for concepts that did not exist in Quranic times, and MSA continues to evolve. Some words have been borrowed from other languages—notice that transliteration mainly indicates spelling and not real pronunciation (e.g., فِلْم film 'film' or ديمقراطية dīmuqrāṭiyyah 'democracy'). The current preference
4736-836: Is official in Mali and recognized as a minority language in Morocco, while the Senegalese government adopted the Latin script to write it. Maltese is official in (predominantly Catholic ) Malta and written with the Latin script . Linguists agree that it is a variety of spoken Arabic, descended from Siculo-Arabic , though it has experienced extensive changes as a result of sustained and intensive contact with Italo-Romance varieties, and more recently also with English. Due to "a mix of social, cultural, historical, political, and indeed linguistic factors", many Maltese people today consider their language Semitic but not
4864-559: Is the third most widespread official language after English and French, one of six official languages of the United Nations , and the liturgical language of Islam . Arabic is widely taught in schools and universities around the world and is used to varying degrees in workplaces, governments and the media. During the Middle Ages , Arabic was a major vehicle of culture and learning, especially in science, mathematics and philosophy. As
4992-530: Is the variety used in most current, printed Arabic publications, spoken by some of the Arabic media across North Africa and the Middle East, and understood by most educated Arabic speakers. "Literary Arabic" and "Standard Arabic" ( فُصْحَى fuṣḥá ) are less strictly defined terms that may refer to Modern Standard Arabic or Classical Arabic. Some of the differences between Classical Arabic (CA) and Modern Standard Arabic (MSA) are as follows: MSA uses much Classical vocabulary (e.g., dhahaba 'to go') that
5120-413: Is to avoid direct borrowings, preferring to either use loan translations (e.g., فرع farʻ 'branch', also used for the branch of a company or organization; جناح janāḥ 'wing', is also used for the wing of an airplane, building, air force, etc.), or to coin new words using forms within existing roots ( استماتة istimātah ' apoptosis ', using the root موت m/w/t 'death' put into
5248-516: Is used to denote concepts that have arisen in the industrial and post-industrial era , especially in modern times. Due to its grounding in Classical Arabic, Modern Standard Arabic is removed over a millennium from everyday speech, which is construed as a multitude of dialects of this language. These dialects and Modern Standard Arabic are described by some scholars as not mutually comprehensible. The former are usually acquired in families, while
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5376-502: Is where Mawlânâ's father, Bahâ' uddîn Walad, was a preacher and jurist. He lived and worked there until 1212, when Rumi was aged around five and the family moved to Samarkand . Greater Balkh was at that time a major centre of Persian culture and Sufism had developed there for several centuries. The most important influences upon Rumi, besides his father, were the Persian poets Attar and Sanai . Rumi expresses his appreciation: "Attar
5504-445: The Lisān al-ʻArab ). Modern Standard Arabic (MSA) largely follows the grammatical standards of Classical Arabic and uses much of the same vocabulary. However, it has discarded some grammatical constructions and vocabulary that no longer have any counterpart in the spoken varieties and has adopted certain new constructions and vocabulary from the spoken varieties. Much of the new vocabulary
5632-558: The Byzantine Empire or simply to people living in or things associated with Anatolia ." He was also known as "Mullah of Rum" ( ملای روم mullā-yi Rūm or ملای رومی mullā-yi Rūmī ). Rumi is widely known by the sobriquet Mawlānā / Molānā ( Persian : مولانا Persian pronunciation: [moulɒːnɒ] ) in Iran and popularly known as Mevlânâ in Turkey. Mawlānā ( مولانا )
5760-561: The Xth form , or جامعة jāmiʻah 'university', based on جمع jamaʻa 'to gather, unite'; جمهورية jumhūriyyah 'republic', based on جمهور jumhūr 'multitude'). An earlier tendency was to redefine an older word although this has fallen into disuse (e.g., هاتف hātif 'telephone' < 'invisible caller (in Sufism)'; جريدة jarīdah 'newspaper' < 'palm-leaf stalk'). Colloquial or dialectal Arabic refers to
5888-524: The four Rashid caliphs , the Companions of the Prophet , Muhammad's grandchildren Hasan and Husayn , and walis or saints. Hilye , both as the literary genre and as the graphic art form, originates from shama'il , the study of Muhammad's appearance and character. The best source on this subject is considered to be al-Tirmidhi's Shama'il al-Muhammadiyya . The acceptance and influence of this work have led to
6016-506: The masnavi form). They can also be part of two other forms of Turkish Islamic literature, a mevlid (account of Muhammad's life) or a Mirʿajname or accounts of the Isra' and Mi'raj . While writers developed hilye as a literary genre, calligraphers and illuminators developed it into a decorative art form. Because of their supposed protective effect, a practice developed in Ottoman Turkey of
6144-494: The northern Hejaz . These features are evidence of common descent from a hypothetical ancestor , Proto-Arabic . The following features of Proto-Arabic can be reconstructed with confidence: On the other hand, several Arabic varieties are closer to other Semitic languages and maintain features not found in Classical Arabic, indicating that these varieties cannot have developed from Classical Arabic. Thus, Arabic vernaculars do not descend from Classical Arabic: Classical Arabic
6272-574: The shama'il and hilye genre. Abu Naeem Isfahani wrote a work titled Hilyetü'l-Evliya , but it is not about Muhammad. For this reason, the ḥilya is considered one of Turkey's national literary genres. Turkish literature has also some early works that may have inspired the appearance of the ḥilya as a literary genre. The Vesiletü'n-necat of Süleyman Çelebi (1351–1422), and the Kitab-i Muhammediye of Yazıcıoğlu Mehmed , referred to Muhammad's characteristics. A 255-verse long Risale-i Resul about
6400-419: The "learned" tradition (Classical Arabic). This variety and both its classicizing and "lay" iterations have been termed Middle Arabic in the past, but they are thought to continue an Old Higazi register. It is clear that the orthography of the Quran was not developed for the standardized form of Classical Arabic; rather, it shows the attempt on the part of writers to record an archaic form of Old Higazi. In
6528-825: The "purest," most eloquent form of Arabic—initiating a process of jamʿu‿l-luɣah ( جمع اللغة 'compiling the language') which took place over the 8th and early 9th centuries. Kitāb al-'Ayn ( c. 8th century ), attributed to Al-Khalil ibn Ahmad al-Farahidi , is considered the first lexicon to include all Arabic roots ; it sought to exhaust all possible root permutations —later called taqālīb ( تقاليب ) — calling those that are actually used mustaʿmal ( مستعمَل ) and those that are not used muhmal ( مُهمَل ). Lisān al-ʿArab (1290) by Ibn Manzur gives 9,273 roots, while Tāj al-ʿArūs (1774) by Murtada az-Zabidi gives 11,978 roots. Rumi Jalāl al-Dīn Muḥammad Rūmī ( Persian : جلالالدین محمّد رومی ), or simply Rumi (30 September 1207 – 17 December 1273),
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#17328515249106656-454: The 11th and 12th centuries in al-Andalus , the zajal and muwashah poetry forms developed in the dialectical Arabic of Cordoba and the Maghreb. The Nahda was a cultural and especially literary renaissance of the 19th century in which writers sought "to fuse Arabic and European forms of expression." According to James L. Gelvin , " Nahda writers attempted to simplify the Arabic language and script so that it might be accessible to
6784-399: The 17th century of carrying Muhammad's description on one's person. Similarly, because of the belief that a house with a ḥilya will not see poverty, trouble, fear or the devil, such texts came to be displayed prominently in a house. The term of 'ḥilya' was used for the art form for presenting these texts. Thus, the ḥilya, as a vehicle for Muhammad's presence after his death, was believed to have
6912-562: The 4th to the 6th centuries, the Nabataean script evolved into the Arabic script recognizable from the early Islamic era. There are inscriptions in an undotted, 17-letter Arabic script dating to the 6th century CE, found at four locations in Syria ( Zabad , Jebel Usays , Harran , Umm el-Jimal ). The oldest surviving papyrus in Arabic dates to 643 CE, and it uses dots to produce the modern 28-letter Arabic alphabet. The language of that papyrus and of
7040-812: The 8th century, knowledge of Classical Arabic had become an essential prerequisite for rising into the higher classes throughout the Islamic world, both for Muslims and non-Muslims. For example, Maimonides , the Andalusi Jewish philosopher, authored works in Judeo-Arabic —Arabic written in Hebrew script . Ibn Jinni of Mosul , a pioneer in phonology , wrote prolifically in the 10th century on Arabic morphology and phonology in works such as Kitāb Al-Munṣif , Kitāb Al-Muḥtasab , and Kitāb Al-Khaṣāʾiṣ [ ar ] . Ibn Mada' of Cordoba (1116–1196) realized
7168-497: The Byzantine, or eastern Roman empire, had only relatively recently been conquered by Muslims and even when it came to be controlled by Turkish Muslim rulers, it was still known to Arabs, Persians and Turks as the geographical area of Rum. As such, there are a number of historical personages born in or associated with Anatolia known as Rumi, a word borrowed from Persian literally meaning 'Roman,' in which context Roman refers to subjects of
7296-461: The Christian tradition. As symbolic art, they provided an aesthetically pleasing reminder of Muhammad's presence without involving the type of "graven image" unacceptable to most Muslims' sensitivities. Although not common, some ḥilān show the influence of Orthodox Christian icon-making because they are made like triptychs with foldable side panels. The first recorded instance of Hilye-i Sherif panels
7424-597: The Everlasting Beloved." Rumi's longing and desire to attain this ideal is evident in the following poem from his book the Masnavi : از جمادی مُردم و نامی شدم وز نما مُردم به حیوان برزدم مُردم از حیوانی و آدم شدم پس چه ترسم کی ز مردن کم شدم؟ حملهٔ دیگر بمیرم از بشر تا برآرم از ملائک بال و پر وز ملک هم بایدم جستن ز جو کل شیء هالک الا وجهه بار دیگر از ملک پران شوم آنچ اندر وهم ناید آن شوم پس عدم گردم عدم چون ارغنون گویدم که انا الیه راجعون I died to
7552-530: The Iranian tradition of pictorial representation of Muhammad and Ali. There are contemporary exponents of the art outside this region, such as the Pakistani calligrapher Rasheed Butt and the American calligrapher Mohamed Zakariya . In Turkey, giving a ḥilya panel as a marriage gift for the happiness of the union and safety of the home has been a tradition that is disappearing. Covering such panels with sheer curtains
7680-639: The Islamic molvi. One of Baha' ud-Din's students, Sayyed Burhan ud-Din Muhaqqiq Termazi, continued to train Rumi in the Shariah as well as the Tariqa , especially that of Rumi's father. For nine years, Rumi practised Sufism as a disciple of Burhan ud-Din until the latter died in 1240 or 1241. Rumi's public life then began: he became an Islamic Jurist, issuing fatwas and giving sermons in the mosques of Konya. He also served as
7808-412: The Middle East and North Africa have become a badge of sophistication and modernity and ... feigning, or asserting, weakness or lack of facility in Arabic is sometimes paraded as a sign of status, class, and perversely, even education through a mélange of code-switching practises." Arabic has been taught worldwide in many elementary and secondary schools, especially Muslim schools. Universities around
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#17328515249107936-683: The Persian language. Rumi's influence has transcended national borders and ethnic divisions: Iranians , Afghans , Tajiks , Turks , Kurds , Greeks , Central Asian Muslims , as well as Muslims of the Indian subcontinent have greatly appreciated his spiritual legacy for the past seven centuries. His poetry influenced not only Persian literature , but also the literary traditions of the Ottoman Turkish , Chagatai , Pashto , Kurdish , Urdu , and Bengali languages. Rumi's works are widely read today in their original language across Greater Iran and
8064-824: The Persian-speaking world. His poems have subsequently been translated into many of the world's languages and transposed into various formats. Rumi has been described as the "most popular poet", is very popular in Turkey , Azerbaijan and South Asia , and has become the "best selling poet" in the United States. He is most commonly called Rumi in English. His full name is given by his contemporary Sipahsalar as Muhammad bin Muhammad bin al-Husayn al-Khatibi al-Balkhi al-Bakri ( Arabic : محمد بن محمد بن الحسين الخطيبي البلخي البكري ). He
8192-672: The Qur'an is referred to by linguists as "Quranic Arabic", as distinct from its codification soon thereafter into " Classical Arabic ". In late pre-Islamic times, a transdialectal and transcommunal variety of Arabic emerged in the Hejaz , which continued living its parallel life after literary Arabic had been institutionally standardized in the 2nd and 3rd century of the Hijra , most strongly in Judeo-Christian texts, keeping alive ancient features eliminated from
8320-481: The Quran features as guidebook for humanity and those who want to understand the reality of the world. The prophets of Islam, according to Rumi, constitute the highest point of spiritual development and are the closest to God. Throughout Rumi's writings, Muhammad is the most perfect example of all previous prophets. Despite Rumi's explicit adherence to Islam, there are traces of religious pluralism throughout his work. Although Rumi acknowledges religious discrepancies,
8448-561: The Romance languages. Also, while it is comprehensible to people from the Maghreb , a linguistically innovative variety such as Moroccan Arabic is essentially incomprehensible to Arabs from the Mashriq , much as French is incomprehensible to Spanish or Italian speakers but relatively easily learned by them. This suggests that the spoken varieties may linguistically be considered separate languages. With
8576-595: The University of Chicago, author of the most complete biography on Rumi, has separate sections for the hagiographical biography of Rumi and the actual biography about him. Rumi's father was Bahā ud-Dīn Walad, a theologian, jurist and a mystic from Wakhsh, who was also known by the followers of Rumi as Sultan al-Ulama or "Sultan of the Scholars". According to Sultan Walad's Ibadetname and Shamsuddin Aflaki (c.1286 to 1291), Rumi
8704-528: The accompaniment of music in Mawlid ceremonies. As an art form, ḥilya has mostly been restricted to Ottoman lands. A small number of instances of ḥilya panels were made in Iran and they reflect a Twelver Shi'a adaptation of the form: there is a Persian translation below the Arabic text and the names of the Twelve Imams are listed. In the 19th century, some Iranian ḥilān combined the traditional ḥilya format with
8832-405: The angel, I will become that which cannot come into the imagination, Then I will become non-existent; non-existence says to me (in tones) like an organ, Truly, to Him is our return . The Masnavi weaves fables, scenes from everyday life, Qur'anic revelations and exegesis, and metaphysics into a vast and intricate tapestry. Rumi believed passionately in the use of music, poetry and dance as
8960-561: The attributes of Muhammad, written by a writer with the penname of Şerifi, was presented to Şehzade Bayezid , one of the sons of Suleiman the Magnificent , at an unknown date that was presumably before the Şehzade died in 1562. This is believed to be the earliest ḥilya in verse form in Turkish literature. However, the Hilye-i Şerif by Mehmet Hakani (d. 1606–07) is considered the finest example of
9088-602: The belief that reading and writing ḥilān protects the person from all trouble, in this world as well as the next. Behiery, Valerie, "Hilya", in Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC-CLIO, 2014, Vol I, pp. 258–263. Arabic language Arabic (endonym: اَلْعَرَبِيَّةُ , romanized : al-ʿarabiyyah , pronounced [al ʕaraˈbijːa] , or عَرَبِيّ , ʿarabīy , pronounced [ˈʕarabiː] or [ʕaraˈbij] )
9216-417: The celebrated Hilye-i Şerif , which in turn was based on the possibly spurious hadith according to which Muhammad has said "... Whoever sees my hilye after me is as though he has seen me... ". If so, a ḥilya might have been meant not to be not read but seen and contemplated because it is an image made of plain text. The standard hilye-i șerif composition has been followed by calligraphers since its creation in
9344-405: The central structural elements of the ḥilya are, from top to bottom, başmakam (head station), göbek (belly), kuşak (belt) and etek (skirt). This anthropomorphic naming makes it clear that the ḥilya represents a human body, whose purpose is "to recall semantically the Prophet's presence via a graphic construct". It has been suggested that Hafiz Osman's ḥilya design might have been inspired by
9472-562: The classical form as well as to innovate. Modern ḥilān maintain the essence of a ḥilya, even while the appearance of the elements of the ḥilya is customized or calligraphy is used to create abstract or figurative works. Contemporary ḥilān are exhibited in major exhibitions in Turkey as well as outside the country. According to the Süleymaniye Vakfı, a Salafi influenced religious foundation in Turkey that publishes religious opinions ( fatwa ), ḥilya panels are works of art, but hanging them in
9600-567: The conversion of Semitic mimation to nunation in the singular. It is best reassessed as a separate language on the Central Semitic dialect continuum. It was also thought that Old Arabic coexisted alongside—and then gradually displaced— epigraphic Ancient North Arabian (ANA), which was theorized to have been the regional tongue for many centuries. ANA, despite its name, was considered a very distinct language, and mutually unintelligible, from "Arabic". Scholars named its variant dialects after
9728-671: The core of all religions is the same. The disagreement between religions does not lie in the core of these religions, but in doctrinal differences. Accordingly, Rumi criticizes Christianity for "overloading the image of God with superfluous structures and complications". Yet, Rumi declares that "the lamps are different, but the Light is the same; it comes from beyond". His depth of his spiritual vision extended beyond narrow sectarian concerns. One quatrain reads: در راه طلب عاقل و دیوانه یکی است در شیوهی عشق خویش و بیگانه یکی است آن را که شراب وصل جانان دادند در مذهب او کعبه و بتخانه یکی است On
9856-402: The dervish and rewards him with sacs of jewelry. At night, he sees Muhammad in his dream. Muhammad says to him "you received and honored this poor man, so I will make you happy. God gave me the good news that whoever looks at my ḥilya and gets delight from it, presses it to his chest and protects it like his life, will be protected from hellfires on Doomsday; he will not suffer in this world nor in
9984-445: The development of the ḥilya genre. This hadith has been repeated by most other ḥilya writers. Hakani states another hadith, also attributed to Ali. This hadith of unknown origin is said to have been in circulation since the 9th century but is not found in the reliable hadith collections. Repeated in other ḥilān after Hakani's, this hadith has been influential in the establishment of the genre.: For him who sees my ḥilya after my death, it
10112-577: The emergence of Central Semitic languages, particularly in grammar. Innovations of the Central Semitic languages—all maintained in Arabic—include: There are several features which Classical Arabic, the modern Arabic varieties, as well as the Safaitic and Hismaic inscriptions share which are unattested in any other Central Semitic language variety, including the Dadanitic and Taymanitic languages of
10240-412: The end of the ḥilya, their desire to be commended to the esteem of Muhammad, the other prophets, or the four caliphs. One ḥilya writer, Hakim, wrote that he wishes that people will remember Muhammad as they look at his ḥilya. Hakani's Hilye-i Şerif has been an object of affection to many Turkish people. His poem has been copied on paper as well as on wooden panels by many calligraphers and has been read with
10368-728: The eve of the conquests: Northern and Central (Al-Jallad 2009). The modern dialects emerged from a new contact situation produced following the conquests. Instead of the emergence of a single or multiple koines, the dialects contain several sedimentary layers of borrowed and areal features, which they absorbed at different points in their linguistic histories. According to Veersteegh and Bickerton, colloquial Arabic dialects arose from pidginized Arabic formed from contact between Arabs and conquered peoples. Pidginization and subsequent creolization among Arabs and arabized peoples could explain relative morphological and phonological simplicity of vernacular Arabic compared to Classical and MSA. In around
10496-593: The fact that they participate in the innovations common to all forms of Arabic. The earliest attestation of continuous Arabic text in an ancestor of the modern Arabic script are three lines of poetry by a man named Garm(')allāhe found in En Avdat, Israel , and dated to around 125 CE. This is followed by the Namara inscription , an epitaph of the Lakhmid king Imru' al-Qays bar 'Amro, dating to 328 CE, found at Namaraa, Syria. From
10624-401: The family stretches back to six or seven generations to famous Hanafi jurists. We do not learn the name of Baha al-Din's mother in the sources, only that he referred to her as "Māmi" (colloquial Persian for Māma), and that she was a simple woman who lived to the 1200s. The mother of Rumi was Mu'mina Khātūn. The profession of the family for several generations was that of Islamic preachers of
10752-406: The following hadith, which he attributes to Ali: A short time before Muhammad's death, when his crying daughter Fatima said to him: "Ya Rasul-Allah, I will not be able to see your face any more!" Muhammad commanded, "Ya Ali, write down my appearance, for seeing my qualities is like seeing myself." The origin of this hadith is not known. Although probably apocryphal , it has had a fundamental effect on
10880-614: The form of a crown. The crown part would be richly illuminated and miniatures of Medina, the tomb of Muhammad or the Kaaba would be placed there, together or separately. Ottomans commissioned scribes to write ḥilān in fine calligraphy and had them decorated with illuminators. Serving as a textual textual portraits of prophets, ḥilya panels have decorated homes for centuries. These calligraphic panels were often framed and came to be used as wall decorations in houses, mosques and shrines, fulfilling an equivalent role to that played by images of Jesus in
11008-624: The forms of calligraphy, miniatures and other non-figurative arts. In miniatures, Muhammad's face was either veiled or blanked. Because of the prohibition on drawing the face of Muhammad, the need to represent Muhammad was satisfied by writing his name and characteristics. Many authors have commented that another reason is the affection that Muslims feel for Muhammad, which leads them to read about his physical and moral beauty. The (apocryphal) hadith that those who memorize his ḥilya and keep it close to their heart will see Muhammad in their dreams would have been another reason. Muslim people's love for Muhammad
11136-501: The fourth most useful language for business, after English, Mandarin Chinese , and French. Arabic is written with the Arabic alphabet , an abjad script that is written from right to left . Arabic is usually classified as a Central Semitic language . Linguists still differ as to the best classification of Semitic language sub-groups. The Semitic languages changed between Proto-Semitic and
11264-525: The genre (see section below). The first ḥilya written in prose form was the Hilye-i Celile ve Şemail-i 'Aliye by Hoca Sadeddin Efendi . Although the ḥilya tradition started with descriptions of Muhammad, later ḥilān were written about the first four Caliphs, the companions of the Prophet, Muhammad's grandchildren Hasan and Husayn, and walis "saints" such as Rumi . The second most important ḥilya, after Hakani's,
11392-525: The home has no religious value. That is, they provide no merit to those who hang them or carry them on their persons, and those who do not possess them have no deficit. Hilye-i Şerif ("The Noble Description", 1598–1599) by Mehmet Hakani , consisting of 712 verses, lists Muhammad's features as reported by Ali (see quotation in the Origins section above), then comments on each of them in 12-20 verses. Although some have found it to be of not great poetic merit, it
11520-579: The inclusion of new words into their published standard dictionaries. They also publish old and historical Arabic manuscripts. In 1997, a bureau of Arabization standardization was added to the Educational, Cultural, and Scientific Organization of the Arab League . These academies and organizations have worked toward the Arabization of the sciences, creating terms in Arabic to describe new concepts, toward
11648-608: The language. Software and books with tapes are an important part of Arabic learning, as many of Arabic learners may live in places where there are no academic or Arabic language school classes available. Radio series of Arabic language classes are also provided from some radio stations. A number of websites on the Internet provide online classes for all levels as a means of distance education; most teach Modern Standard Arabic, but some teach regional varieties from numerous countries. The tradition of Arabic lexicography extended for about
11776-420: The late 17th century. Some examples from the 19th century and two made by Hafiz Osman can be seen below. However, deviations from the standard model do occur and many innovative designs have been produced as well. There are several reasons given for the popularity of graphic ḥilān. Islam prohibits the depiction of graphic representations of people that may lead to idols. For this reason, Islamic art developed in
11904-599: The late 6th century AD, a relatively uniform intertribal "poetic koine" distinct from the spoken vernaculars developed based on the Bedouin dialects of Najd , probably in connection with the court of al-Ḥīra . During the first Islamic century, the majority of Arabic poets and Arabic-writing persons spoke Arabic as their mother tongue. Their texts, although mainly preserved in far later manuscripts, contain traces of non-standardized Classical Arabic elements in morphology and syntax. Abu al-Aswad al-Du'ali ( c. 603 –689)
12032-420: The latter is taught in formal education settings. However, there have been studies reporting some degree of comprehension of stories told in the standard variety among preschool-aged children. The relation between Modern Standard Arabic and these dialects is sometimes compared to that of Classical Latin and Vulgar Latin vernaculars (which became Romance languages ) in medieval and early modern Europe. MSA
12160-883: The many national or regional varieties which constitute the everyday spoken language. Colloquial Arabic has many regional variants; geographically distant varieties usually differ enough to be mutually unintelligible , and some linguists consider them distinct languages. However, research indicates a high degree of mutual intelligibility between closely related Arabic variants for native speakers listening to words, sentences, and texts; and between more distantly related dialects in interactional situations. The varieties are typically unwritten. They are often used in informal spoken media, such as soap operas and talk shows , as well as occasionally in certain forms of written media such as poetry and printed advertising. Hassaniya Arabic , Maltese , and Cypriot Arabic are only varieties of modern Arabic to have acquired official recognition. Hassaniya
12288-499: The mineral state and became a plant, I died to the vegetal state and reached animality, I died to the animal state and became a man, Then what should I fear? I have never become less from dying. At the next charge (forward) I will die to human nature, So that I may lift up (my) head and wings (and soar) among the angels, And I must (also) jump from the river of (the state of) the angel, Everything perishes except His Face, Once again I will become sacrificed from (the state of)
12416-768: The need for a lexical injection in Arabic, to suit concepts of the industrial and post-industrial age (such as sayyārah سَيَّارَة 'automobile' or bākhirah باخِرة 'steamship'). In response, a number of Arabic academies modeled after the Académie française were established with the aim of developing standardized additions to the Arabic lexicon to suit these transformations, first in Damascus (1919), then in Cairo (1932), Baghdad (1948), Rabat (1960), Amman (1977), Khartum [ ar ] (1993), and Tunis (1993). They review language development, monitor new words and approve
12544-424: The one whose sound is heard but whose person remains unseen. Now the term al-hatif is used for a telephone. Therefore, the process of tawleed can express the needs of modern civilization in a manner that would appear to be originally Arabic. In the case of Arabic, educated Arabs of any nationality can be assumed to speak both their school-taught Standard Arabic as well as their native dialects, which depending on
12672-473: The opening eighteen lines of his Masnavi , beginning with: Listen to the reed and the tale it tells, How it sings of separation... Hussam implored Rumi to write more. Rumi spent the next twelve years of his life in Anatolia dictating the six volumes of this masterwork, the Masnavi , to Hussam. In December 1273, Rumi fell ill; he predicted his own death and composed the well-known ghazal , which begins with
12800-421: The other world, will see Muhammad in their dreams, will be protected from many disasters, and will receive Muhammad's esteem. In the "sebeb-i te'lîf" ve "hâtime" section of the ḥilya, the writer gives the reasons to write the ḥilya. Hakani wrote that his reason was to be worthy of Muhammad's holy intercession ( shefaat ) on doomsday and to receive a prayer from willing readers. Other ḥilya writers express, usually at
12928-442: The other. You will be worthy of the sight of my face, and even more, of my holy lights." It has become customary for other ḥilya authors that followed Hakani to mention in the introduction of their ḥilya (called havas-i hilye ) the hadith that seeing Muhammad in one's dream is the same as seeing him. The Harun Al-Rashid story has also been mentioned frequently by other authors as well. These elements from Hakani's ḥilya have established
13056-549: The overhaul of Arabic grammar first proposed by Al-Jahiz 200 years prior. The Maghrebi lexicographer Ibn Manzur compiled Lisān al-ʿArab ( لسان العرب , "Tongue of Arabs"), a major reference dictionary of Arabic, in 1290. Charles Ferguson 's koine theory claims that the modern Arabic dialects collectively descend from a single military koine that sprang up during the Islamic conquests; this view has been challenged in recent times. Ahmad al-Jallad proposes that there were at least two considerably distinct types of Arabic on
13184-485: The physical and spiritual characteristics of Muhammad in detail, in ḥilān these are written about in a literary style. Among other descriptive shama'il texts are the Dalāʾil al-Nubuwwah of al-Bayhaqi , Tariḥ-i Isfahān of Abu Nu'aym al-Isfahani , Al-Wafāʾ biFaḍāʾil al-Muṣṭafā of ibn al-Jawzi and Al-Shifa of Qadi Iyad . Although many ḥilān exist in Turkish literature, Persian literature does not have many examples of
13312-506: The quatrains ( rubayāt ) and odes ( ghazal ) of the Divan , the six books of the Masnavi . The prose works are divided into The Discourses, The Letters, and the Seven Sermons . Despite references to other religions, Rumi clearly holds the superiority of Islam. As Muslim, Rumi praises the Quran, not only as sacred book of Muslims, but also as tool to distinguish truth from falsehood. As such,
13440-410: The region may be mutually unintelligible. Some of these dialects can be considered to constitute separate languages which may have "sub-dialects" of their own. When educated Arabs of different dialects engage in conversation (for example, a Moroccan speaking with a Lebanese), many speakers code-switch back and forth between the dialectal and standard varieties of the language, sometimes even within
13568-525: The relatively liberal Hanafi Maturidi school, and this family tradition was continued by Rumi (see his Fihi Ma Fih and Seven Sermons) and Sultan Walad (see Ma'rif Waladi for examples of his everyday sermons and lectures). When the Mongols invaded Central Asia sometime between 1215 and 1220, Baha ud-Din Walad, with his whole family and a group of disciples, set out westwards. According to hagiographical account which
13696-503: The sacred dance. In the Mevlevi tradition, samāʿ represents a mystical journey of spiritual ascent through mind and love to the Perfect One. In this journey, the seeker symbolically turns towards the truth, grows through love, abandons the ego, finds the truth and arrives at the Perfect. The seeker then returns from this spiritual journey, with greater maturity, to love and to be of service to
13824-533: The same as He. His essence speaks through me. I have been looking for myself! Mewlana had been spontaneously composing ghazals (Persian poems), and these had been collected in the Divan-i Kabir or Diwan Shams Tabrizi. Rumi found another companion in Salaḥ ud-Din-e Zarkub, a goldsmith. After Salah ud-Din's death, Rumi's scribe and favourite student, Hussam-e Chalabi , assumed the role of Rumi's companion. One day,
13952-458: The same sentence. The issue of whether Arabic is one language or many languages is politically charged, in the same way it is for the varieties of Chinese , Hindi and Urdu , Serbian and Croatian , Scots and English, etc. In contrast to speakers of Hindi and Urdu who claim they cannot understand each other even when they can, speakers of the varieties of Arabic will claim they can all understand each other even when they cannot. While there
14080-527: The seeker's path, the wise and crazed are one. In the way of love, kin and strangers are one. The one who they gave the wine of the beloved's union, in his path, the Kaaba and house of idols are one. According to the Quran, Muhammad is a mercy sent by God. In regards to this, Rumi states: "The Light of Muhammad does not abandon a Zoroastrian or Jew in the world. May the shade of his good fortune shine upon everyone! He brings all of those who are led astray into
14208-458: The sole example of Medieval linguist Abu Hayyan al-Gharnati – who, while a scholar of the Arabic language, was not ethnically Arab – Medieval scholars of the Arabic language made no efforts at studying comparative linguistics, considering all other languages inferior. In modern times, the educated upper classes in the Arab world have taken a nearly opposite view. Yasir Suleiman wrote in 2011 that "studying and knowing English or French in most of
14336-839: The soul in the material world. This meeting had a deep impact on the eighteen-year-old Rumi and later on became the inspiration for his works. From Nishapur, Walad and his entourage set out for Baghdad , meeting many of the scholars and Sufis of the city. From Baghdad they went to Hejaz and performed the pilgrimage at Mecca . The migrating caravan then passed through Damascus , Malatya , Erzincan , Sivas , Kayseri and Nigde . They finally settled in Karaman for seven years; Rumi's mother and brother both died there. In 1225, Rumi married Gowhar Khatun in Karaman. They had two sons: Sultan Walad and Ala-eddin Chalabi. When his wife died, Rumi married again and had
14464-556: The standardization of these new terms throughout the Arabic-speaking world, and toward the development of Arabic as a world language . This gave rise to what Western scholars call Modern Standard Arabic. From the 1950s, Arabization became a postcolonial nationalist policy in countries such as Tunisia, Algeria, Morocco, and Sudan. Arabic usually refers to Standard Arabic, which Western linguists divide into Classical Arabic and Modern Standard Arabic. It could also refer to any of
14592-501: The towns where the inscriptions were discovered (Dadanitic, Taymanitic, Hismaic, Safaitic). However, most arguments for a single ANA language or language family were based on the shape of the definite article, a prefixed h-. It has been argued that the h- is an archaism and not a shared innovation, and thus unsuitable for language classification, rendering the hypothesis of an ANA language family untenable. Safaitic and Hismaic, previously considered ANA, should be considered Old Arabic due to
14720-558: The two of them were wandering through the Meram vineyards outside Konya when Hussam described to Rumi an idea he had had: "If you were to write a book like the Ilāhīnāma of Sanai or the Mantiq ut-Tayr of 'Attar, it would become the companion of many troubadours. They would fill their hearts from your work and compose music to accompany it." Rumi smiled and took out a piece of paper on which were written
14848-424: The type usual for the period, often with a border framing the whole in a contrasting design to the main central field that is the background of the text sections. The "verse" and "corners" normally use a larger thuluth script, while the "head" section with the bismallah is written in muhaqqaq . Unlike the literary genre of ḥilya, the text on calligraphic ḥilān is generally in prose form. The names in Turkish of
14976-551: The use of the term shama'il "appearance" to mean Muhammad's fine morals and unique physical beauty. As they contained hadiths describing Muhammad's spirit and physique, shama-il have been the source of ḥilān. The best known and accepted of these hadith are attributed to his son-in-law and cousin Ali . The sources of ḥilān have been the six main hadith books along with other hadith sources, attributed to people such as Aisha , ibn Abbas , Abu Hurayra , and Hasan ibn Ali. While shama'il lists
15104-430: The verse: How doest thou know what sort of king I have within me as companion? Do not cast thy glance upon my golden face, for I have iron legs. Rumi died on 17 December 1273 in Konya . His death was mourned by the diverse community of Konya, with local Christians and Jews joining the crowd that converged to bid farewell as his body was carried through the city. Rumi's body was interred beside that of his father, and
15232-413: The whole of creation without discrimination with regard to beliefs, races, classes and nations. In other verses in the Masnavi , Rumi describes in detail the universal message of love: The lover's cause is separate from all other causes Love is the astrolabe of God's mysteries. Rumi's favourite musical instrument was the ney (reed flute). Rumi's poetry is often divided into various categories:
15360-451: The world have classes that teach Arabic as part of their foreign languages , Middle Eastern studies , and religious studies courses. Arabic language schools exist to assist students to learn Arabic outside the academic world. There are many Arabic language schools in the Arab world and other Muslim countries. Because the Quran is written in Arabic and all Islamic terms are in Arabic, millions of Muslims (both Arab and non-Arab) study
15488-516: Was a 13th-century poet, Hanafi faqih (jurist), Islamic scholar , Maturidi theologian ( mutakallim ), and Sufi mystic originally from Greater Khorasan in Greater Iran . Rumi's works were written mostly in Persian , but occasionally he also used Turkish , Arabic and Greek in his verse. His Masnavi ( Mathnawi ), composed in Konya , is considered one of the greatest poems of
15616-402: Was a belief that reading and possessing Muhammad's description protects the person from trouble in this world and the next, it became customary to carry such descriptions, rendered in fine calligraphy and illuminated , as amulets . In 17th-century Ottoman Turkey , ḥilān developed into an art form with a standard layout, often framed and used as a wall decoration. Later ḥilān were written for
15744-474: Was a descendant of Abu Bakr . Some modern scholars, however, reject this claim and state it does not hold on closer examination. The claim of maternal descent from the Khwarazmshah for Rumi or his father is also seen as a non-historical hagiographical tradition designed to connect the family with royalty, but this claim is rejected for chronological and historical reasons. The most complete genealogy offered for
15872-972: Was buried in Konya , and his shrine became a place of pilgrimage. Upon his death, his followers and his son Sultan Walad founded the Mevlevi Order , also known as the Order of the Whirling Dervishes, famous for the Sufi dance known as the Sama ceremony. He was laid to rest beside his father, and over his remains a shrine was erected. A hagiographical account of him is described in Shams ud-Din Ahmad Aflāki's Manāqib ul-Ārifīn (written between 1318 and 1353). This biography needs to be treated with care as it contains both legends and facts about Rumi. For example, Professor Franklin Lewis of
16000-515: Was part of the religious folklore in Istanbul households. Since Osman's time, every Turkish calligrapher has been expected to produce at least one ḥilya, using the three muhaqqaq , thuluth and naskh scripts. It is a common tradition for masters of calligraphy to obtain their diploma of competency ( icazetname ) after completing a ḥilya panel as their final assignment. The art of ḥilya flourishes in Turkey. Contemporary artists continue to create ḥilān in
16128-404: Was popular due to its subject matter. The poem is significant for having established the genre of ḥilya. Later ḥilya writers such as Cevri , Nesati and Nafihi have praised Hakani and stated that they were following in his footsteps. The poem contains several themes detailed below that underscore the importance of reading and writing about the attributes of Muhammad. In his ḥilya, Hakani mentions
16256-547: Was the spirit, Sanai his eyes twain, And in time thereafter, Came we in their train" and mentions in another poem: "Attar has traversed the seven cities of Love, We are still at the turn of one street". His father was also connected to the spiritual lineage of Najm al-Din Kubra . Rumi lived most of his life under the Persianate Seljuk Sultanate of Rum , where he produced his works and died in 1273 AD. He
16384-441: Was written in very small naskh script and has dimensions of 22x14 cm. It consisted of a description of Mohammad in Arabic, and below that its Turkish translation, written in diagonal, to create a triangular block of text. A characteristic feature of the texts shown at the centre of ḥilān is their praise for the beauty of Muhammad's physical appearance and character. While containing a verbal description of what Muhammad looked like,
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